The cry of the remnant furnished, and the witness given that
Jehovah has heard

The godly Jew pleads, in the time of trouble come on the nation,
that he may not be confounded with the wicked. If Jehovah did not
appear in his behalf, so much was he in the same distress with
them, death would drag him into its jaws. He looks for judgment on
the wicked. They slight Jehovah. Jehovah should reward their
doings. The psalm furnishes to the remnant not only the cry, but
the prophetic witness that Jehovah has heard it. The heart trusts
in Jehovah, had found help, and thus joy and praise. Then Messiah
is fully joined with the righteous. Jehovah is their strength, He
is Messiah's. This once settled, the prophetic desire of the godly,
according to the Spirit of Christ, expresses itself that Jehovah
should have His people and bless His inheritance (for the faith of
covenant blessing and relationship runs through all this part of
the Psalms), that He should also feed them and lift them up for
ever. Deliverance, blessing, feeding, and unaltered exaltation,
such are the fruits looked for of Jehovah's coming in in power.

The scope of and connection between psalms 25, 26, 27 and 28

In Psalms 25, 26 we have seen the great moral principles of
trust in Jehovah (even when confessing sins) and integrity In these
last we have more the personal sense of condition, and way or
ground of relationship with God, beautifully shown in the first
part of Psalm 27 in the one desire of the heart; and in the second
part, in the touching plea, You taught me to seek Thy face; my
heart, in those times of divine instructions, said, I will seek it:
Lord, will you turn it away now that I am in trouble, when You
taught me to seek and trust it? The truth is the same, but in the
first part it is the one moral desire of the heart; in the last,
the exhortation of God to do it becomes a resource to the
soul. Jehovah Himself is their refuge, and has taught them to look
for it.In Psalm 28 the pressure of evil is more felt, and coming
judgment and the separation of the remnant looked for. This
separation characterises the whole testimony of God connected with
the coming of Messiah, a circumstance which will aid us in seeing
the unity of the remnant in the mind of God. Not only was it
prophetically announced, as in Isaiah 65, but John the Baptist
characterises the coming of Messiah by it, their being children of
Abraham being of no avail (Matt. 3: 9); as indeed it spiritually
took place: only that He being rejected and not yet coming in
power, they were then added as "the saved," Acts 2: 47, to the
assembly. For that, however, Peter takes it up (Acts 2: 40). The
Lord Himself receives them as His sheep (John 10). Paul rests his
argument in Romans 11 upon it too.